Introduction to Theology

INDIANA CHRISTIAN UNIVERSITY

INTRODUCTION TO THEOLOGY

AN ESSAY PAPER

IN FULFILLMENT OF THE REQUIREMENTS FOR

INTRODUCTION TO THEOLOGY, COURSE #T502

BY

RICHARD L. TAYLOR, JR.

JANURARY 2009

9404 NORTH SHAFFER ROAD

MUNCIE, INDIANA 47303

(765)282-3645

Introduction to Theology

Forward

The Beginnings of My Theology

As it is necessary upon every minister’s life to ascertain a personal theological stand, I now endeavor to accomplish this very important work. Although my Christian beliefs have been in development for many years, this is my first attempt to define a personal, systematic belief system of my Christian faith. Recently, while away on business with a Christian brother, I found myself embroiled in friendly and lengthy conversations concerning our mutual Christian faith. The discussions were enjoyable, but rather difficult at times. These difficulties lead me to realize the importance of knowing what I believe about my Christian faith. And more importantly why I believe what I believe. I first say ‘what I believe’ due to the various ways to believe about certain theological matters. Calvinistic Theology, Arminian Theology, Dispensational Theology, Catholic Theology (just to name a few), are all belief systems concerning Christianity. Subsequently, ‘why I believe what I believe’ becomes all the more important because I must be able to Biblically defend my beliefs.

Although this treatment will be intentionally brief, it will begin a work that is necessary as a part of the calling that God Almighty has placed on my life. This work is by no means complete or exhaustive, but it will be very personal and fulfilling as the Holy Spirit leads me through this effort.

Introduction to Theology

Biblology: The Doctrine of the Bible

What I believe about the Bible.

I believe the Bible is the primary mode of communication God has chosen to speak to humanity. The Bible was written by God through many different authors. Each author was inspired by God to make the total and precise contribution to the Bible that God intended. No special qualifications were necessary of the authors to be used for this purpose other than to be chosen, obedient servants of God (Hebrews 1:1). Kings, priests, tax collectors, shepherds and many others are all among the authors God chose as instruments for this purpose.

I believe the Bible is fully and verbally inspired by God (II Timothy 3:16; II Peter 1:20f). This is called the plenary and verbal inspiration of Scripture.[1] This concept stresses the intimate involvement of the Holy Spirit as He formed the very words of the original manuscripts of the Bible through the minds and hearts of the human authors (I Corinthians 2:13). God presided over and directed the life of each person chosen for the purpose of writing the very portion of Scripture God intended for them to write. This direction prepared each author to freely choose to be a vessel of God. As a result each author’s personality, vocabulary, and emotions are present in the writings; but it is God who inspired them to write the very words He intended.[2]

I believe the plenary and verbal inspiration of Scripture is limited to the original autographs as written by the original authors. This inspiration is not possessed by any copied manuscripts or any version of the Bible. Mistakes in translation and transliteration can be made as a result of human fallibility. However, I also believe that God will keep the integrity and reliability of His Word intact despite these mistakes (Isaiah 55:10-11). As an example, the Dead Sea Scrolls confirm the reliability and accuracy of the Scriptures currently in use. Indeed, the Great Isaiah Scroll found with the Dead Sea Scrolls has further enhanced the validity and understanding of the Christian Faith. The Dead Sea Scroll passage of Isaiah 53:11 has this reading ‘Out of the travail of his soul he shall see light’, not ‘He shall see of the travail of his soul’ found in the KJV. The word ‘light’ is present in the older manuscript (as well as other two other scrolls). With this discovery both Good Friday and Easter Sunday are found in the same passage.[3]

I believe that, as a result of the plenary and verbal inspiration of Scripture, the Bible has the following attributes:

Infallibility and Inerrancy: If God wrote the Scriptures (II Timothy 3:16) and God is true (Romans 3:4), then God’s Word is true. Jesus, the Son of God recognized and affirmed this (John 17:17).

Authority: God’s Word has the power and authority (Isaiah 1:2; I Thessalonians 1:5; Hebrews 4:12) and will accomplish His desired task (Isaiah 55:10-11). No word spoken by God is without power (Luke 1:37).

Sufficiency: God’s Word is sufficient for all God has intended (Isaiah 55:10-11; II) God’s Word is sufficient to meet our daily needs (Corinthians 9:8; II Timothy 3:15-17).
Effectiveness: God’s Word is effective in any and every task in which it properly applied (Isaiah 55:10-11; Hebrews 4:12; I Thessalonians 1:5).
Completeness: God’s Word is complete as presented in the canonical Scriptures generally accepted by the Church. No other revelation, contemporary or otherwise, is needed, necessary, nor acceptable (Psalms 19:7; Proverbs 30:6; Galatians 1:8-9; Jude 3; Revelation 22:18-19).

Conclusion.

I must remain firm in my faithfulness and diligent in my care of God’s Word. As a minister of the Gospel it is crucial that I be found worthy in my treatment of the infallible, inerrant, authoritative, sufficient, effective and complete Word of God (Proverbs 30:6; Revelation 3:5; 22:18-19).

Theology Proper: The Doctrine of God

What I believe about God.

1. I believe God exists. This fact is proven by many proofs. The existence of and systematic order of the universe requires more than a ‘big bang’ theory. The diversity and complexity of life on earth cannot by sufficiently explained by an astronomically improbable series of events and mutations endorsed by evolution theory. It is logically necessary that the existence of the complex, diverse, and orderly system of life found in the earth and the surrounding universe have a rational and intelligent beginning. The beginning is found only in God (Genesis 1:1; Psalms 8:3-4; 33:6; 89:11-12; 102:25; Jeremiah 51:15; John 1:1-3).

2. I believe God possesses the following attributes (this list is not all inclusive nor listed in any order of rank or importance):

a. Omnipresence: God is everywhere at all times, this quality is known as ubiquity. Nothing escapes His notice or avoids His attention (Psalms 139:7-17; Job 26:6; Jeremiah 23:23-24; Acts 7:48-49).

b. Omniscience: God is all knowing of all things in actual existence (Job 42:2; Isaiah 40:14; Psalms 139:1-6; 147:4-5; Matthew 6:8; 10:28-30). God is all knowing of all things possible (Matthew 11:21-24). I believe God voluntarily limits His knowledge of sins for repentant believers in Christ (Romans 11:27; Hebrews 8:12; 10:17).

c. Omnipotence: God is all powerful (Job 42:2; Isaiah 26:4; Matthew 19:26; Luke 1:37; Revelation 19:6). God cannot do anything contrary to His nature. He cannot approve of sin (Psalms 5:5; Habakkuk 1:13), deny Himself (II Timothy 2:13), lie (Titus 1:2; Hebrews 6:18), or tempt or be tempted by sin (James 1:13).

d. Immensity: God knows no boundaries (I Kings 8:27; II Chronicles 2:6; 6:18; Isaiah 66:1; Jeremiah 23:24).

e. Eternity: The eternity of God is expressed in His name Yahweh, ‘I AM WHO I AM (Exodus 3:14).’ He has existed through time and eternity (Deuteronomy 33:27; Job 36:26; Psalms 90:2). He is not subject to nor limited by time (II Peter 3:8).

f. Spirituality: God is Spirit (John 4:24). He is not corporeal, nor is He limited by corporeality. References to His physical features or actions that resemble man serve to allow man to have an understanding of God relative to himself (Genesis 3:8; I Kings 8:27; Psalms 90:2; 139:7-12).[4]

g. Personality: God is a person and has the attributes that exhibit personality. The Scriptures reveal that God has self-awareness (Exodus 3:14; Isaiah 45:5; I Corinthians 2:10), and self determination (Job 9:12-13; 23:13; Psalms 115:3; Isaiah 55:10-11; Ephesians 1:9). Furthermore, God shows superior intelligence (Genesis 18:19; Isaiah 55:9), sensibility (Genesis 6:6), and volition (Genesis 3:15; Psalms 115:3; John 6:38). God speaks, hears, sees, gets angry, grieves, repents, is jealous, shows compassion. All these are traits and proof of the personality of God.[5]

h. Self Existence: God lives exists independently from any and every thing (John 5:26). All things were and are created by Him, therefore all created things are dependant on Him (Genesis 1-2; Job 26:13; Hebrews 11:3). God emphasizes His independence when He declares His name to Moses in Exodus 3:14. God declares, “I AM WHO I AM.” In other words, He is making the declaration, “I am being all I ever have been, all I am, and all I will ever be.”

i. Immutability: By His very nature God does not change. In the above statement God declares His changeless nature. If God is being all He has been, all He is and all He will ever be, then He cannot change (Malachi 3:6; James 1:17).

j. Unity: Deuteronomy 6:4 declares, “Hear, O Israel: The LORD our God is one LORD.” God is God is not pluralistic, He is unified in all: He is one (Matthew 12:29; John 17:3; I Corinthians 8:4-6).

k. Truth: God is the one true God, there is none like Him (Deuteronomy 4:35, 39; 32:4; I Samuel 2:2). God is truth in regards to His Word and His revelations (Numbers 13:19; II Samuel 7:28; Psalms 119:142, 151; Romans 3:3-4).

l. Love: I John 4:8 clearly indicates, “God is love.” The love of God is further explained in the verses following. God extends His love toward us; that is all of humanity generally and Christian believers specifically (John 3:16; Romans 5:8; I John 4:9). Furthermore His love is perfected in us by our love for one another (I John 4:9-12, 16).

m. Holiness: God is holy (Exodus 15:11; Isaiah 6:3; Hebrews 12:10; I Peter 1:15-16; Revelation 4:8). God’s Holiness permeates all He does and all He is. His holiness sets Him apart and above all others (Exodus 15:11).

n. Grace, Mercy and Goodness: God grants grace, gives mercy, and is good (Matthew 5:44-45; John 3:16; Romans 2:4; 8:32; Titus 3:4-7; I Peter 1:3).

3. I believe God can be known by men (Genesis 3:8). He has revealed His name to His children. We have learned some of His nature by the names He has revealed to us. Jehovah, “I AM WHO I AM” (Exodus 3:14); El, “to be strong” (Genesis 17:1); Adonai, “Lord” or “Master” (Psalms 8:1); El Shaddai, “God Almighty” (Genesis 17:1); El Elyon, “God Most High” (Genesis 14:18-22).’ El Olam, “Everlasting God”, (Genesis 21:33); Jehovah Jireh, “The LORD Will Provide” (Genesis 22:14); Jehovah Nissi, “The LORD Our Banner “ (Exodus 17:15); Jehovah Shalom, “The LORD is Peace” (Judges 6:24); Jehovah Sabbaoth, “The LORD of Hosts” (I Samuel 1:3); Jehovah Maccaddeshcem, “The LORD Thy Sanctifier” (Exodus 31:13); Jehovah Tsidkneu, “The LORD Our Righteousness” (Jeremiah 23:6).[6]

Conclusion

I, of myself, can draw no distinct conclusion of God. God is so vast and magnificent that my simple mind cannot fathom Him. I am helpless without the help of the Holy Spirit. In John 16:12-15 Jesus gives His disciples this promise, “I still have many things to say to you, but you cannot bear them now. However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come. He will glorify Me, for He will take of what is Mine and declare it to you. All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you”. As a disciple of Jesus Christ I rely on this very precious promise made by my Lord and Savior.

Christology: The Doctrine of Jesus Christ

What I believe about the person of Jesus Christ.

1. I believe that Jesus Christ is the Son of God and is the second person of the Trinity. In his book Christian Theology Bancroft draws this conclusion,

“In John1:18, “the only begotten God” must be regarded as the correct reading and as a plain ascription of absolute deity to Christ. He is not simply the revealer of God, but He is Himself God revealed. In John 20:28, the address of Thomas - “my Lord and my God” – since it was unrebuked by Christ, is equivalent to an assertion on His own part of His claim to deity”.[7]

John 1:1f is the primary passage of Scripture that gives full indication of the eternal, creative (not created) deity of Jesus Christ. Other Scriptures that confirm the deity of Christ are:

a. Jesus said in John 8:58, “before Abraham was born, I am.” This is a direct reference to Yahweh. Jesus was making a claim to deity and claiming equality with Yahweh, the same title God used to reveal His name to Moses in Exodus 3:14.

b. In Hebrews 1:8 the writer quotes from the Old Testament to show that God recognizes the Son as eternally existing. If God is eternally existing and deity, it follows that this acknowledgement of the status of Son and eternality of Jesus Christ confirm the deity of Jesus Christ.

c. Titus 2:3 clearly indicates the deity of Jesus Christ. Paul states, “looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ.”

d. In Matthew 1:20-25 an angel reveals to Joseph the name to be given to the child born to his virgin wife. Immanuel is the name given to the Son. This name means “God with us.”

2. I believe that Jesus Christ possesses the attributes of God. These attributes include but are not limited to eternality, self-existence, immutability, omnipresence, omniscience, omnipotence, truth, love, holiness (Matthew 9:4; 27:18; 28:20; Luke 1:35; John 1:1, 4; 2:24, 25; 5:26; 6:69; 14:6; 16:30; 17:5; Acts 1:24; Ephesians 1:23; Colossians 1:15-17; 2:2-3; Hebrews 1:11-13; 7:16, 26; 13:8; Revelation 1:8).

3. I believe that Jesus Christ became a human person without sacrificing any of His deity and remained deity without sacrificing any of His humanity (John 1:14; I john 4:2). Enns calls this the ‘hypostatic union’, he states:

“The hypostatic union may be defined as “the second person, the preincarnate Christ came and took to Himself a human nature and remains forever undiminished Deity and true humanity united in one person forever.” When Christ came, a person came, not just a nature; He took on additional nature, a human nature-He did not simply dwell in a human person. The result of the union of the two natures is the theanthropic Person” (the God-man).

Bancroft’s explanation of this union is more emphatic and illuminating. My personal understanding of John 1:14 became more complete with the aid of this statement:

“As the Scriptures distinctly represent Jesus Christ to have been possessed of a divine nature and of a human nature, each unaltered in essence and undivested of its normal attributes and powers, they with equal distinctness represent Jesus Christ as a single, undivided personality in whom these are vitally and inseparably united, so that He is properly not God-and-man, but the God-man. The two natures are bound together, not by any moral tie of friendship, nor by the spiritual tie which links the believer to his Lord, but by a bond unique and inscrutable, which constitutes them one person with a single consciousness and will, this consciousness and will including within their possible range both the human nature and the divine”.[8]

Thiessen generally agrees with these statements but adds this:

“Because Christ did not unite with a human person but a human nature, the seat of the personality of Christ is in the divine nature”.[9]

I believe the manner in which Jesus Christ came to earth is a great mystery. The miracles surrounding His birth, the depth of His life, the complexity of His nature are all a mystery that is far to in depth for the finite mind of mankind. My goal is to know Christ in the depth of His love and righteousness, not in the depth of His mysteries. Paul, in his letter to the Philippians says this,

“Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death” (Philippians 3:8, NKJV).

4. I believe that Jesus Christ is my Lord and Savior. I believe that He came as a propitiation for my sin (Romans 3:25; I John 2:2; 4:10, 14). I believe that His righteousness is conferred on me and He testifies before God the Father on my behalf (Matthew 10:22; Revelation 3:5).

Conclusion

I, like Paul, seek to know Christ in all His glory. I cannot fathom the depth of love that My Lord and Savior has shown for me. To be Christ like, to truly represent Jesus Christ the best I can so that others may experience the joy of salvation-that must be my primary motivation as I serve my Lord and Savior Jesus Christ.

Pneumatology: The Doctrine of the Holy Spirit

What I believe about the Holy Spirit

1. To state what I believe about the Holy Spirit I will first state what I do not believe about the Holy Spirit. I do not believe the Holy Spirit is merely an influence, divine or otherwise; He does, however, influence man. I do not believe the Holy Spirit is a moral mind set, a moral position or a moral aptitude. I do not believe the Holy Spirit is an abstract thought or idea.

2. I believe the Holy Spirit is a person. The Holy Spirit moves ( Genesis 1:2), strives (Genesis 6:3), teaches (Luke 12:12), recreates (John 3:8), convicts the world of sin, and of righteousness, and of judgment (John 16:8), speaks (Acts 2:4; 8:29; 10:19, 20; 13:2; Revelation 22:17), forbids (Acts 16:6), raises the dead (Romans 8:11), helps, searches and intercedes (Romans 8:26, 27), sanctifies (Romans 15:16: I Peter 1:2), works mighty signs and wonders (Romans 15:19), searches, knows and reveals (I Corinthians 2:10,11), gives life (II Corinthians 3:6), give comfort (John 14:16, 26, 15:16, 16:7), gives profitable gifts to Believers (I Corinthians 12:1-12), and moves men to prophecy (II Peter 1:21). All these acts are not the product of a mere influence; these acts require a person.

3. I believe the Holy Spirit is a Divine Person. He is identified as God (Acts 5:3, 4; I Corinthians 3:16; 6:19; 12:3-6). The attributes of Divinity as ascribed to Him. These attributes include, but are not limited to omnipresence (Psalms 139:7-10), omnipotence (Luke 1:35), omniscience (John 14:26; 16:12, 13; I Corinthians 2:10), eternity (Hebrews 9:14), holiness (Isaiah 63:10; Romans 1:4; Ephesians 4:30), life (Romans 8:2), love (Romans 15:30), truth (John 16:13). In reference to the divinity and personality of the Holy Spirit, R. A. Torrey makes an interesting observation. In his book, ‘The Holy Spirit’, he writes this:

“In the first place, the doctrine of the personality of the Holy spirit is of the highest importance from the standpoint of worship. If the Holy Spirit is a person and a Divine Person, and He is; and if you or I do not know Him as such, if we think of the Holy Spirit merely as an impersonal influence or power, as so many do, then we are robbing a Divine Person of the worship which is His due, of the love which is His due, and of the faith and confidence and surrender and obedience and worship which are His due”.[10]

4. I believe the Holy Spirit contributes to the church in very specific ways. The Holy Spirit empowers the church by providing manifestation of the Holy Spirit as listed in I Corinthians 12:7-11:

“But the manifestation of the Spirit is given to each one for the profit of all: for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, to another faith by the same Spirit, to another gifts of healings by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues. But one and the same Spirit works all these things, distributing to each one individually as He wills.

The Greek word for manifestation is ‘phanersis.’ This word means to express and also to bestow. Therefore, these manifestations not only give expression to the presence and work of the Holy Spirit, but also are bestowed upon men for the profit of all believers. These manifestations are referred to as ‘the gifts of the Spirit.’ Dr. Lester Sumrall defines the gifts as falling into three categories:[11]

1. Gifts of revelation with which God uses to reveal heavenly and spiritual truth to man, things that cannot be known by any other means. This category of gifts includes: the word of wisdom, the word of knowledge, and the discerning of spirits.

2. Gifts of power with which God accomplishes His divine will in a miraculous way, and He imparts His divine abilities and power. This category of gifts includes: the gift of faith, the gifts of healing, and the working of miracles.

3. Gifts of inspiration with which God blesses, edifies comforts and inspires man. This category of gifts include: the gift of prophecy, divers kinds of tongues and the interpretation of tongues.

5. I believe the coming of the Holy Spirit was prophesied by Jesus Christ and the work of the Holy Spirit was outlined by Him (Luke 24:49; John 14:16, 26, 15:26, 16:7). I believe that as I follow the leading of the Holy Spirit I will receive the benefits of the fruit of the Spirit listed in Galatians 5:22.

Conclusion

With respect to the Holy Spirit I have much to learn. The promise I have from my Lord and Savior Jesus Christ is that the Holy Spirit, my Comforter, will lead me into all truth. I look to the leading of the Holy Spirit as I examine God’s Word for truth and direction in my life. My own experience is that the Holy Spirit is continually leading me. However, my desire and will to follow Him often falls short (Matthew 26:41). As I continue to read and truly understand God’s Word, the Holy Spirit accomplishes His goal of leading me into all truth

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[3] John D. Barry, ‘The Great Isaiah Scroll’, Bible Study Magazine, Nov.-Dec. 2008, p.20-22

[5] Thiessen, Lectures in Systematic Theology, p. 77

[6] Enns, The Moody Handbook of Theology, p. 198

[8] Bancroft, Christian Theology, p.105

[9] Thiessen, Lectures in Systematic Theology, p. 225